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a character to anything is obviously impossible. If we try to get the ‘that’ by itself, we do not get it, for either we have it qualified, or else we fail utterly. If we try to get the ‘what’ by itself, we find at once that it is not all. It points to something beyond, and cannot exist by itself and as a bare adjective. … these aspects … are distinguishable only and are not divisible.]: Right. [But an idea is any part of the content of a fact so far as that works out of immediate unity with its existence. And an idea’s factual existence may consist in a sensation or perception, just as well as an image.]: No. The content of an idea as such is of a more reflexive order than the images that exemplify it. [For facts which are not ideal, and which show no looseness of content from existence, seem hardly actual. They would be found, if anywhere, in feelings without internal lapse, and with a content wholly single. But if we keep to fact which is given, this changes in our hands, and it compels us to perceive inconsistency of content. And then this content cannot be referred merely to its given ‘that’, but is forced beyond it, and is made to qualify something outside.]: This seems, in brief, that things are given with their significance(s) or possibilities—i.e. they transcend the actual. This is intentionality. [For it is in and by ideas only that thought moves and has life.]: In other words, thought is essentially discursive. [Hence, truth shows a dissection and never an actual life. Its predicate can never be equivalent to its subject. And if it became so, and if its adjectives could be at once self-consistent and re-welded to existence, it would not be truth any longer.]: Truth is a statement of possibility or significance. [It would have then passed into another and a higher reality.]: i.e. All-at-once, or God. [And there is no impossibility in thought’s existing as an element, and no self-contradiction in its own judgement that it is less than the universe.]: Because you can think thought, which is then a double transcendence, and so on. [For I do not deny that reality is an object of thought; I deny that it is barely and merely so.]: In reflexion you have the present and its image together.


Early Writings (Seeking the Path - Ñāṇavīra Thera)  
Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...